THE MENTOR SERIES The Mentor Series aims at defining, for our time, the conditions, issues and main characters of the realization of an accomplished human being The Series invites as authors the philosopher, the professor of humanities, of social sciences and of teacher education, for whom "education is the most important and the most difficult problem that can be proposed to man" (Kant) The objective of the Series is to offer to the research community, students and well-read public a forum for rethinking the theory and practice involved in teaching, learning and generally fostering human accomplishment Aline Giroux, General Editor Editorial Board Eleanor Duckworth, Harvard School of Education Therese Hamel, Universite Laval, Quebec John Portelli, Mount Saint Vincent University, Halifax Genevieve Racette, UQAM, Montreal William Tally, McGill University, Montreal RETHINKING THE FUTURE OF THE UNIVERSITY Edited by David Lyle Jeffrey and Dominic Manganiello Canadian Cataloguing in Publication Data Main entry under title: Rethinking the Future of the University (Mentor) Includes bibliographical references ISBN 0-7766-0481-3 Universities and colleges Education, Higher I Jeffrey, David L, 1941II Manganiello, Dominic HI Series: Mentor (Ottawa, Ont) LA184.R481998 378 C98-901141-0 This book has been published with the help of a grant from the University of Ottawa Faculty of Arts Research Fund University of Ottawa Press gratefully acknowledges the support extended to its publishing programme by the Canada Council, the Department of Canadian Heritage, and the University of Ottawa P^jj UNIVERSITY OF OTTAWA •SI UNIVERSITY D'OTTAWA Cover design: Robert Dolbec "All rights reserved No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher." ISBN 0-7766-0481-3 © University of Ottawa Press, 1998 542 King Edward, Ottawa, Ont Canada KIN 6N5 press@uottawa.ca http: / / www.uopress.uottawa.ca Printed and bound in Canada .dubitando enim ad inquisitionem venlmus; inquirendo veritatem percepimus This page intentionally left blank TABLE OF CONTENTS PREFACE AND ACKNOWLEDGMENTS PARTI PART II PART III IX WHERE DID WE COME FROM? 1 THE ORIGINAL IDEA OF THE UNIVERSITY B Carlos Bazan (University of Ottawa) NEWMAN, THEOLOGY AND THE CONTEMPORARY UNIVERSITY George M Marsden (University of Notre Dame) 29 WHERE ARE WE NOW? 39 THE POLITICIZATION OF THE UNIVERSITY AND ITS CONSEQUENCES Jean Bethke Elshtain (University of Chicago) 41 CAN HUMANE LITERACY SURVIVE WITHOUT A GRAND NARRATIVE? David Lyle Jeffrey (University of Ottawa) 51 WHERE ARE WE GOING? 71 THE FUTURE OF TEACHING Mark JR Schwehn (Valparaiso University) 73 THE FUTURE OF RESEARCH Roger Miller (Universite du Quebec a Montreal) 87 THE FUTURE OF THE UNIVERSITY: FROM POSTMODERN TO TRANSMODERN Paul C Vitz (New York University) 105 WILL TECHNOLOGY SAVE US? Dominic Manganiello (University of Ottawa) 117 CONTRIBUTORS 133 This page intentionally left blank PREFACE AND ACKNOWLEDGMENTS David Lyle Jeffrey and Dominic Manganiello (University of Ottawa) B y now it is apparent even to the most remote observers of higher education in Canada that here, too, as in the modern technological countries generally, universities are in a perhaps unprecedented state of crisis In Canada, we not admit this lightly: the public university has been one of the most enduringly productive and stabilizing influences in a nation that, historically, has not gone out of its way to romanticize or cultivate crisis But dramatically changing conditions in the economies, ideology, technology and sociology of knowledge, both in its production and its dissemination, have had an impact upon university education worldwide that we have not been able to avoid The intrusiveness of market-driven curriculum and the incipience of a technolatry Canadians were at one time inclined to view as the "Americanization of learning" (e.g., Howard Adelman and Dennis Lee, eds., The University Game [Toronto: Anansi, 1968]) have by now become a general system; like the Internet, its webs have been spun worldwide and know no cultural boundaries To say that the developments we associate with postmodernity have so far not represented an unqualified benefit to the university would be an understatement From Jean-Francois Lyotard's The Postmodern Condition (Minneapolis: University of Minnesota Press, 1984), first delivered to the Conseil des Universites du Quebec in 1979, through works as divergent in focus and fashion as the Institute for Research on Public Policy's symposium Universities in Crisis: A Medieval Institution in the Twenty-first Century (ed W.A.W Neilson and Chad Gaffield [Montreal, 1986]), Peter C Emberley and Waller R Newell's Bankrupt Education: The Decline of Liberal Education in Canada (Toronto: University of Toronto Press, 1994), Bill Reading's The University in Ruins (Cambridge, Mass.: Harvard University Press, 1996) and Petrified Campus by Jack Granatstein, David Bercusson and Robert Bothwell (Toronto and New York: Random House, 1997), a veritable chorus of X RETHINKING THE FUTURE OF THE UNIVERSITY academics—many of them Canadian—has expressed sombre concern that the very future of the University—in particular as it respects the provision of a liberal, humane education—is now in serious jeopardy So far this concern has not perhaps been as acutely felt among the sciences and engineering faculties, but they are not likely to persist long as an exception: while such disciplines have been able to ride the wave of technological revolution more successfully in the short run, the press of economic downsizing and the effect of technical support shrinkage in these areas too has begun to raise institutional alarm Challenges both fiscal and ethical now extend into the once sacrosanct sphere of the medical schools Reassurances, such as David L Johnston's 1995 Killam Lecture, "Research at Canadian Universities and the Knowledge-based Society," have been unable to assuage the resulting anxiety Much of the predictive element in all these (and many other) studies has been bereft of generally convincing reflection on the future development of our present situation A further complication for universities has been the extensive discrediting of many of the great nineteenth- and early twentieth-century "founders" of scientific method and the formation of the disciplines To take just a few examples: demonstrations that the reported experiments (and hence the derived principles) of psychologists Freud and Jung were routinely falsified or invented whole-cloth (cf Paul C Vitz, Sigmund Freud's Christian Unconscious [New York: Guilford Press, 19881 and Richard Noll, The Jung Cult: Origins of a Charismatic Movement [Princeton, N.J.: Princeton University Press, 1994]) have had the effect of undermining confidence in the social sciences generally; the general collapse of Marxist economies has had a similar deleterious effect in the fields of economics, history and political science In the hard sciences, not even Darwin has stood unscathed: advances in molecular biology (cf Michael Behe, Darwin's Black Box: The Biochemical Challenge to Evolution [New York: Free Press, 19961) have begun to call into question the venerable evolutionary model upon which much modern scientific pedagogy and research has been based The vested interests of senior academics (and indeed of whole disciplines) act as a powerful brake on these and other challenges—yet not without unwelcome side effects Partly as a consequence of resistance to academic iconoclasm, to use the terminology of Granatstein et al., both organizationally and intellectually the Canadian university has come to seem to its critics as "petrified"—not only in the sense that it is clinging to an arrested state of development, but that institutionally, its ethos is characterized by fearfulness and moral paralysis To what extent are such assessments accurate? If there is problematic truth to be dealt with in some of the many postmodern challenges to university identity, how best to mount a practical response? And 122 RETHINKING THE FUTURE OF THE UNIVERSITY accordance with the new scientific imperative, everyone walks around carrying a pack of objects on his back for use as devices of communication because words had been banned for being misleading The common people rebel against this project in order that they might be "allowed the liberty to speak with their tongues/' but they are considered the "enemies of science" (198) Perhaps the word has been not much less "humiliated" in this century as well Chesterton noted, for example, how once we invented telephones and loudspeakers, we found out we really had nothing to say—so we invented noisier loudspeakers and telephones (Aeschliman, 44).6 And Ellul has shown how the "image"—the product of a mechanical technique—is today seen as the means par excellence of communicating reality and truth (31) The trouble with the image, he writes, is that it fails to convey anything about the order of truth: It never grasps anything but an appearance or outward behaviour It is unable to convey a spiritual experience, a requirement of justice, a testimony to the deepest feelings of a person, or to bear witness to the truth In all these areas the image will rely on a form (29) Despite this caveat, the image reigns supreme in our technological society and tends, even in university teaching, to oppose the human word Interfacing with computers seems to obviate the need for thinking and speaking together But will mastering the new technology make us any wiser? Neil Postman remarks that the computer can furnish an answer to questions such as "How can I get more information faster, and in a more usable form?," but not to larger questions: The computer and its information cannot answer any of the fundamental questions we need to address to make our lives more meaningful and humane The computer cannot provide an organizing moral framework It cannot tell us what questions are worth asking It cannot provide a means of understanding why we are here or why we fight each other or why decency eludes us so often, especially when we need it the most The computer is, in a sense, a magnificent toy that distracts us from facing what we most need to confront—spiritual emptiness, knowledge of ourselves, usable conceptions of the past and future (9-10) The technician argues that Virtual Reality will relieve spiritual poverty, but Max Frisch disputes this claim with the following definition: "Technology is the knack of so arranging the world that we not experience it" (quoted in May, 57) Despite instantaneous global communication, then, the big questions that make us so unhappy still persist WILL TECHNOLOGY SAVE US? 123 George Grant has shown that the co-penetration of knowing and making in the neologism "technology" is, in the end, illusory For example, the word "justice"—which was traditionally understood as "rendering to each his due"—now means "the calculation of selfinterest," a definition that fits conveniently into a technological world view (English-Speaking Justice, 20).7 The mastery of nature has given way to the mastery of words and concepts, to what might be called the triumph of the Humpty Dumpty principle: "When I use a word it means just what I choose it to mean" (Carroll, 163) The aftermath has been a cultural Babel, a proliferation of highly technical languages far removed from the common tongue and from common sense Small wonder that T.S Eliot critiqued "the vague jargon of our time, when we have a vocabulary for everything and exact ideas about nothing" (Selected Essays, 347) What university educators need to remember is that we not speak, then, only to convey information, or to master words Language is a call, an exchange, as Ellul reminds us: Dialogue involves the astonishing discovery of the other person who is like me, and the person like me is different We need both similarity and difference at the same time I speak the same language you do; we use the same code But what I have to say is different from what you have to say Without this difference there would be neither language nor dialogue (16) The word, moreover, entails mystery This mystery has to with the other person whom I cannot understand His word provides me with an echo of his person, but no more than that His silence, his unspoken thought, beckons me to respond to him, face to face (cf Pieper, 35-36) This is why mythos and logos go together (Ellul, 25-26) So man is a lover of wisdom and a lover of myth, as Aristotle claimed, a lover of stories that aspire to truth And are such stories not the basis of a liberal education that conduces to communal vision and shareable aspirations? Will technique or the person be the focus in the university of the future? Jean-Francois Lyotard in his The Postmodern Condition (1979) thinks technique will triumph, and that in the future university "system decisions" will not need to respect "individuals' aspirations" (62) In 1984 Richard Cyert (cited in Roszak, 61), president of Carnegie-Mellon, confidently predicted that the one distinguishing feature of tomorrow's "great university" will be "a great computer system." Electronic teachers would replace the traditional classroom setting by providing bountiful exchanges of information and would constitute the very substance of thought Theodore Roszak responded to this dramatic statement with a counter-image: that of teachers and students "in one 124 RETHINKING THE FUTURE OF THE UNIVERSITY another's face-to-face company, perhaps pondering a book, a work of art, even a crude scrawl on the blackboard." From this "primitive" scene he proceeded to define education: It is the unmediated encounter of two minds, one needing to learn, the other wanting to teach The biological spontaneity of that encounter is a given fact of life; ideally, it should be kept close to the flesh and blood, as uncluttered and supple as possible Too much apparatus, like too much bureaucracy, only inhibits the natural flow Free human dialogue, wandering wherever the agility of the mind allows, lies at the heart of education (62-63) Technology, therefore, must always facilitate rather than hinder human interaction and the development of the person If teachers not have the time, the incentive, or the wit to provide that, if students are too demoralized, bored, or distracted to muster the attention their teachers need of them, then that is the educational problem which has to be solved and should be solved from inside the experience of the teachers and the students Defaulting to the computer is not a solution; it is surrender (62-63) For Roszak, education is marvellously simple so long as we keep alive its original raison d'etre This is what Newman proposed to a century and a half ago, and his idea of the university is worth recovering The starting point of the perennial philosophy is the reality of things, or "being," that exists independently of the human mind So Newman affirms that "all branches of knowledge are connected together, because the subjectmatter of knowledge is intimately united in itself, as being the acts and the work of the Creator"(118) The attainment of truth is the common aim of the arts and sciences Newman could still recall the maxim of St Augustine, who in turn borrowed it from St Ambrose: "all truth is God's truth." On this venerable view, there can be no real clash between the various branches of knowledge as long as the apprehension and contemplation of truth is the proper end of those who study them because "Nature and Grace, Reason and Revelation, come from the same Divine Author, whose words cannot contradict each other" (240) All truth forms part of the logos or divine design, the very largest pattern of meaning and order in the universe A broad or open mind is one that "takes a connected view of old and new, past and present, far and near, and which has an insight into the influence of these on another, without which there is no whole, and no centre It possesses the knowledge, not only of things, but also of WILL TECHNOLOGY SAVE US? 125 their mutual and true relations; knowledge, not merely considered as acquirement, but as philosophy" (153-154) Newman here contrasts these "men of illumination" with "men of information," those who exhibit a narrowness of mind because they adhere to no clear or settled principles: "they speak of every one and every thing, only as so many phenomena, which are complete in themselves, and lead to nothing, not discussing them, or teaching any truth, or instructing the hearer, but simply talking" (154) Such men entertain a vast multitude of ideas without relating them to a centre They are finally unable to communicate anything, Newman implies, because they fail to realize that knowledge before being a power is a good Newman could not have imagined the extent to which the "men of information" would one day fill the lecture halls of the university and redefine the goals of education His critique still applies, nonetheless, to those who, bent on informing themselves to death, bow reverently with glazed eyes before their electronic screens, firmly believing that their cult-like devotion to compiling facts will somehow save them Theodore Roszak, in the spirit of Newman, has warned against such mindless allegiance and acquiescence: "People who have no clear idea what they mean by information, or why they should want so much of it, are nonetheless prepared to believe that we live in an Information Age, which makes every computer around us what the relics of the True Cross were in the Age of Faith: emblems of salvation" (x) Instead of viewing education, like Newman did, as an exciting adventure in the growth of personal understanding, the devotees of information tend to idolize whatever gadgetry the technical marketplace deems useful In so doing, they substitute means for ends by extolling the merits of computer literacy at the expense of the personal possession of a larger humane literacy For Newman, wisdom and technological ingenuity were not one and the same He followed Aristotle in distinguishing between "useful" and "liberal" knowledge "Of possessions," the ancient philosopher says, "those rather are useful, which bear fruit; those liberal which tend to enjoyment By fruitful, I mean, which yield revenue; by enjoyable, where nothing accrues of consequence beyond the using" (Rhetoric i, 5; cited in Idea, 127) From this distinction Newman derives his idea of the university as a place of "education" rather than of "instruction": We are instructed, for instance, in manual exercises, in the fine and useful arts, in trades, in ways of business; for these are methods, which have little or no effect upon the mind itself But education is a higher word; it implies an action upon our mental nature, and the formation of a character; it is something individual and permanent, and is commonly spoken of in connection with religion and virtue (131) 126 RETHINKING THE FUTURE OF THE UNIVERSITY Because a liberal education implies a habit of mind and the formation of a character, it is, according to Newman, "useful" in the full, not utilitarian, sense of the word: Let us take "useful" to mean, not what is simply good, but what tends to good, or is the instrument of good Good is not only good, but reproductive of good; this is one of its attributes; nothing is excellent, beautiful, perfect, desirable, for its own sake, but it overflows, and spreads the likeness of itself all around it Good is prolific A great good will impart great good If then the intellect is so excellent a portion of us, and its cultivation so excellent, it is not only beautiful, perfect, admirable, and noble in itself, but in a true and high sense it must be useful to the possessor and to all around him; not useful in any low, mechanical, mercantile sense, but as diffusing good, or as a blessing, or a gift, or a power, or a treasure, first to the owner, then through him to the world I say then, if a liberal education be good, it must necessarily be useful too (184-185) Just as a man has to be healthy before he can perform certain bodily labours, so too the general culture of mind is the best aid to professional and scientific study: the man who has learned to think and to reason and to compare and to discriminate and to analyze, who has refined his taste, and formed his judgment, and sharpened his mental vision, will not indeed at once be a lawyer or a statesman, or a physician or a man of business or an engineer but he will be placed in the state of intellect in which he can take up any of these callings with grace, versatility and success (186) Otherwise a man will end up being "usurped" by his profession (here Newman quotes one of his contemporaries, Mr Davison): "He is to be clothed in its garb from head to foot His virtues, his science, and his ideas are all to be put into a gown or uniform, and the whole man to be shaped, pressed, and stiffened, in the exact mould of his technical character" (190) The training or discipline of the intellect, then, which is the best for the formation of the individual himself, also best enables him to discharge his duties to society (196) To hold a meaningful conversation about who we are and where we come from requires a conviction, moreover, that one's cultural heritage, "the mind of Europe," T.S Eliot calls it, is more important than one's own "private mind" (Selected Essays, 16).8 Robert M Hutchins, the former chancellor of the University of Chicago cited elsewhere in this volume, made his classic defense of the humanities by appealing to "the Great Conversation" our commonly possessed intellectual heritage makes possible: "An educational institution should be a commu- WILL TECHNOLOGY SAVE US? 127 nity A community must have a common aim, and the common aim of the educational community is the truth" (99-100) For Hutchins, no less than for Newman, "the Civilization of Dialogue is the only civilization worth having" (100) For this reason, Newman refers to the university as an Alma Mater who knows "her children one by one, not a foundry, or a mint, or a treadmill" (162) or (one might add) a factory of knowledge When the mind considers itself its own place, and thoroughly "independent and supreme," Newman concludes, "it requires no external authority; it makes a religion for itself" (202) This is why the unaided intellect needs revealed truth (since it is not only "a portion but a condition of general knowledge" [Newman, 841) along with "the firm guiding hand" of "Alma Mater Ecclesia," to use J.R.R Tolkien's more recent phrase (Letters, 109) St Thomas Aquinas, in an eloquent paragraph from the prologue to the Summa Contra Gentiles, explains why the pursuit of wisdom is the most perfect, the most sublime, the most profitable, and the most delightful of all human pursuits: It is the most perfect, since a man already shares in true happiness in proportion to the extent that he devotes himself to the pursuit of wisdom; hence we read in Ecclesiasticus (14.22) "Blessed is the man that shall continue in wisdom." It is the most sublime, because it is in this pursuit above all others that a man approaches a likeness to God, who "made all things in wisdom" [Ps 103:24]; and since likeness is the cause of love, the pursuit of wisdom above all others unites man to God by friendship Hence it is said in the Book of Wisdom (7.14) that "Wisdom is an infinite treasure to men: they that use it become the friends of God." It is the most profitable, because by wisdom itself man is brought to the kingdom of immortality, since it is written in the same book (6.21) that "the desire of wisdom leads to the everlasting kingdom." And it is the most delightful, because (8.16) "the conversation of Wisdom has no bitterness, and her company no tediousness, but joy and gladness." (Summa Contra Gentiles, 1,2, p 8: 3) The pursuit of wisdom fosters a community of persons in relation who make a gift of self to each other, and through their self-giving communicate joy This is because the "I" learns how to say "Thou" to the wholly other, speaking face to face, like friends If technology will not save us, it is to some degree because it will not permit us to be and become ourselves For those who wish such being and becoming, then perhaps the pursuit of wisdom will still prove to be an attractive ideal The integral comprehension of wisdom may not be attainable without love for, according to a maxim as old as St Gregory the Great, amor ipse notitia est (Horn 27 PL 76: 1207), "love itself is knowledge of him in whom it is directed, because in proportion as we love, to that extent we know."9 Might it not be, after all, that the 128 RETHINKING THE FUTURE OF THE UNIVERSITY university will remain true to its origins only by being a place where we still love to learn in order to learn to love?10 NOTES Huxley's ideal permeates the contemporary university milieu Wm A Wulf, for example, argues that universities are in the "information business" and share at least some of the attributes of "vertically integrated industries": "They 'manufacture' information (scholarship) and occasionally 'reprocess' it into knowledge or even wisdom, they warehouse it (libraries), they distribute it (articles and books), and they retail it (classroom teaching)" (47) In their Bankrupt Education (1994), Peter C Emberley and Waller R Newell chart current attempts to uproot the tradition of liberal education in Canada Drawing on this Baconian view of knowledge, Max Weber defined the goal of modern academic life as "master[ing] all things by calculation." See Schwehn, Exiles from Eden, This phrase was used by Bertrand Russell to describe what he considered to be the greatest danger of our time: "The concept of 'truth' as something dependent upon facts largely outside human control has been one of the ways in which philosophy hitherto has inculcated the necessary element of humility When this check upon pride is removed, a further step is taken on the road towards a certain kind of madness—the intoxication of power to which modern men, whether philosophers or not, are prone" (782) For a full discussion of the mechanist attack on wonder, see chapter of Mary Midgley's Science as Salvation Chesterton observed that the obsession with technique, "like so many modern notions is an idolatry of the intermediate, to the oblivion of the ultimate" (7) Grant explains that Kant's dictum "the mind makes the object" were the words of blessing spoken at the wedding of knowing and production (or the arts and sciences) represented by the word "technology" (English-Speaking Justice, 1) The instrumentality of modern technologies, according to Grant, can never be morally neutral For example, the statement, "the computer does not impose on us the ways it should be used" raises up in opposition to that neutrality "an account of human freedom which is just as novel as our new instruments." The modern notion of freedom conceives of human beings as "autonomous"—the makers of their own laws and values Those self-created values have, linguistically, taken the place of "the traditional good, which was not created, but recognized." Computers and "values," then, both spring from the same world view ("The computer WILL TECHNOLOGY SAVE US? 129 does not impose on us the ways it should be used," 121,125) Technological values have also been embraced by the university Debates about the curriculum, for example, are typically grounded in the fundamental assumption of how and which sciences best facilitate the goal of "mastery" to the detriment of the humanities' traditional aspiration for excellence through contemplation (see Grant, "The University Curriculum") Christopher Dawson pointed out that since the eighteenth century, European culture has been living on "the spiritual capital it has inherited from Christian civilization" (Religion and the Modern State, 64) T.S Eliot added that it is against a background of Christian culture that all our thought has its significance Even if an individual is a non-believer, "what he says, and makes, and does, will spring out of his heritage Only a Christian culture could have produced a Voltaire or a Nietzsche If Christianity goes, the whole of our culture goes" (Notes towards the Definition of Culture, 122) More recently, Mark Schwehn registers his worry that most of our presentday academies as well as academicians "might be living off a kind of borrowed fund of moral capital." Although they may be able to draw on these spiritual resources in the short term, academicians may not be able "either to replenish the fund or to transmit it intact to the next generation" (Exiksfrom Eden, 53) Schwehn examines some contemporary accounts of knowing as a kind of loving See Exiles from Eden, 24-32,60 10 What is the task of institutions of higher learning? Josef Pieper answers succinctly: "To live out a paradigmatic model: namely, the free interpersonal communication anchored in the truth of reality—the reality of the world around us, the reality of ourselves, and the reality of God" (39) WORKS CITED AESCHLIMAN, MICHAEL D The Restitution of Man: C.S Lewis against Scientism Grand Rapids, Mich.: Eerdmans, 1983 AQUINAS, ST THOMAS Summa Contra Gentiles Trans English Dominican Fathers Vol I London: Burns Oates and Washbourne, 1924 ARISTOTLE Metaphysics Trans J Warrington London: Everyman, 1956 BACON, FRANCIS Selected Writings New York: Modern Library, 1955 BLOOM, ALLAN The Closing of the American Mind: How Higher Education Has Failed Democracy and Impoverished the Souls of Today's Students New York: Simon and Schuster, 1987 BUBER, MARTIN / and Thou Trans Walter Kaufmann New York: Charles Scribner's Sons, 1970 CARROLL, LEWIS Alice in Wonderland Ed Donald J Gray New York: Norton, 1971 130 RETHINKING THE FUTURE OF THE UNIVERSITY CHESTERTON, G.K The Thing London: Sheed and Ward, 1939 COWAN, DONALD Unbinding Prometheus: Education for the Coming Age Dallas: Dallas Institute Publications, 1988 CRICHTON, MICHAEL Jurassic Park New York: Ballantine, 1990 DAWSON, CHRISTOPHER The Crisis of Western Education Garden City: Image Books, 1965 DESCARTES, R Descartes on Method, Optics, Geometry and Meteorology Trans P.J Olscamp Indianapolis and New York: Bobbs-Merrill, 1965 DICKENS, CHARLES Hard Times New York: New American Library, 1961 ELIOT, T.S "The Aims of Education" in To Criticize the Critic and Other Writings London: Faber and Faber, 1965 61-124 Notes towards the Definition of Culture London: Faber and Faber, 1948 Selected Essays London: Faber and Faber, 1972 Selected Poems London: Faber and Faber, 1979 ELLUL, JACQUES The Humiliation of the Word Trans Joyce Main Hanks Grand Rapids, Mich.: Eerdmans, 1985 The Technological Society Trans John Wilkinson New York: Alfred A Knopf, 1965 EMBERLEY, PETER C, and NEWELL, WALLER R Bankrupt Education: The Decline of Liberal Education in Canada Toronto: University of Toronto Press, 1994 FARRINGTON, B The Philosophy of Francis Bacon Liverpool: Liverpool University Press, 1970 GRANT, GEORGE "The Computer Does Not Impose on Us the Ways It Should Be Used" in Beyond Industrial Growth Ed Abraham Rotstein Toronto and Buffalo: University of Toronto Press, 1976.117-131 English-Speaking Justice Toronto: Anansi, 1985 "Knowing and Making" in Transactions of the Royal Society of Canada Series IV XII (1974) 59-67 "The University Curriculum" in Technology and Empire: Perspectives on North America Toronto: Anansi, 1969.113-133 HUTCHINS, ROBERT M Freedom, Education, and the Fund New York: Meridian Books, 1956 HUXLEY, L The Life and Letters of Thomas Henry Huxley New York: D Appleton, 1901 Vol H IONESCO, EUGENE "The Lesson" in Four Plays Trans Donald M Allen New York: Grove Press, 1958 43-78 WILL TECHNOLOGY SAVE US? 131 JAKL STANLEY L "The University and the Universe" in Chance or Reality and Other Essays Lanham, Md.: University of America Press, 1986.182-204 KREEFT, PETER Back to Virtue: Traditional Moral Wisdom for Modern Moral Confusion San Francisco: Ignatius Press, 1992 LECLERCQ, JEAN, O.S.B The Love of Learning and the Desire for God: A Study of Monastic Culture Trans Catharine Misrahi New York: Fordham University Press, 1961 LEWIS, C.S The Abolition of Man, or Reflections on Education with Special Reference to the Teaching of English in the Upper Forms of Schools London: Collins, 1978 LYOTARD, JEAN-FRANCOIS The Postmodern Condition Minneapolis: University of Minnesota Press, 1979,1984 MACMURRAY, JOHN The Self as Agent London: Faber and Faber, 1969 MAY, ROLLO The Cry far Myth New York: Norton, 1991 MIDGLEY, MARY Science as Salvation: A Modern Myth London and New York: Routledge, 1992 NEWMAN, JOHN HENRY CARDINAL The Idea of a University Ed Daniel M O'Connell, S.J New York: America Press, 1941 PIEPER, JOSEF Abuse of Language, Abuse of Power Trans Lothar Krauth San Francisco: Ignatius Press, 1992 POSTMAN, NEIL "Informing Ourselves to Death." TELECOM Digest January 1994.1-11 RABELAIS, FRANCOIS Pantagruel Paris: Gallimard, 1973 ROSZAK, THEODORE The Cult of Information: The Folklore of Computers and the True Art of Thinking New York: Pantheon Books, 1986 RUSSELL, BERTRAND History of Western Philosophical Thought and Its Connection with Political and Social Circumstances from the Earliest Times to the Present Day London: Allen and Unwin, 1961 SCHWEHN, MARK R Exiles from Eden: Religion and the Academic Vocation in America New York: Oxford University Press, 1993 SHELLEY, MARY Frankenstein, or The Modern Prometheus New York: Signet, 1965 SHELLEY, PERCY BYSSHE Selected Poetry and Prose New York: Holt Rinehart and Winston, 1951 SWIFT, JONATHAN Gulliver's Travels London: Dent, 1940 TOLKIEN, J.R.R The Letters ofJ.R.R Tolkien Ed Humphrey Carpenter Boston: Houghton Mifflin, 1981 WULF, WM A "Warning: Information Technology Will Transform the University" in Issues in Science and Technology (Summer 1995) 46-52 This page intentionally left blank CONTRIBUTORS B CARLOS BAZAN is the author of Siger de Brabant (1974) and Les Questions disputees, principalement dans lesfacultes de theologie (1985), as well as editor of the Leonine edition of the De Anima of St Thomas Aquinas He is Professor Emeritus of the Department of Philosophy of the University of Ottawa and a member of the Royal Society of Canada JEAN BETHKE ELSHTAIN is the Laura Spelman Rockefeller Professor of Social and Political Ethics at the University of Chicago She is the author of many distinguished books on the relationship of politics to ethics in contemporary culture These include Public Man, Private Woman: Women in Social and Political Thought (1981) Women and War (1987), and Democracy on Trial, her 1993 Massey Lectures DAVID LYLE JEFFREY is Professor Emeritus of English Literature at the University of Ottawa, Guest Professor of Peking University (Beijing) and Professor of Art History at Augustine College (Ottawa) He has written and edited books on medieval and modern literature, including most recently A Dictionary of Biblical Tradition in English Literature (1992) and People of the Book: Christian Identity and Literary Culture (1996) DOMINIC MANGANIELLO is Professor in English Literature at the University of Ottawa and Professor of Literature at Augustine College (Ottawa) He has written extensively on modern authors and the culture of modernism, including Joyce's Politics (1980) and T.S Eliot and Dante (1989) GEORGE M MARSDEN is the author of numerous acclaimed studies in the history of higher education, including Religion and American Culture (1990), The Secularization of the Academy (1992), The Soul of the American University: From Protestant Establishment to Established Nonbelief (1994) and The Outrageous Idea of Christian Scholarship (1997) He is Francis McAnaney Professor of History at the University of Notre Dame ROGER MILLER is Hydro-Quebec/NSERC/SSHRC Professor of Technology Management at the Universite du Quebec a Montreal He is author of a 134 RETHINKING THE FUTURE OF THE UNIVERSITY number of books, including Growing the Next Silicon Valley (1987) and Direction de I'entreprise (1992) MARK R SCHEHN, Dean of Christ College, Valparaiso University, is an intellectual historian He received the Nevins prize for The Making of Modern Consciousness in America: The Works and Careers of Henry Adams and William James (1978), and has co-authored A William James Renaissance His most recent book is the acclaimed Exiles from Eden: Religion and the Academic Vocation in America (1993) PAUL C VTTZ is Professor of Psychology at New York University and author of numerous studies in the history and psychology of his own discipline, as well as of the public education system in the United States Among his books are Psychology as Religion: The Cult of Self-Worship (1977,1994), Sigmund Freud's Christian Unconscious (1988) and Modern Art and Modern Science: The Parallel Analysis of Vision (1984) This page intentionally left blank The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences Permanence of Paper for Printed Library Materials, ANSI Z39.48-1992 AGMV MARQUIS Quebec, Canada 1998 ... chorus of X RETHINKING THE FUTURE OF THE UNIVERSITY academics—many of them Canadian—has expressed sombre concern that the very future of the University in particular as it respects the provision of. .. professor (University of Manitoba) and Chancellor of the University of Winnipeg, addressed the problem of professional malaise in a speech to the quinquennial conference of the Association of the. .. produced it RETHINKING THE FUTURE OF THE UNIVERSITY there In the case of intellectuals the phenomenon is a complex one given the more "spiritual" nature of the factors that come into play The one